the ethics(part iv)-第13章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
must use many foods of diverse nature。 For the human body is composed of
very many parts of different nature； which stand in continual need of
varied nourishment； so that the whole body may be equally capable of
doing everything that can follow from its own nature； and consequently
that the mind also may be equally capable of forming many perceptions。
XXVIII。 Now for providing these nourishments the strength of each
individual would hardly suffice； if men did not lend one another mutual
aid。 But money has furnished us with a token for everything： hence it is
with the notion of money； that the mind of the multitude is chiefly
engrossed： nay； it can hardly conceive any kind of pleasure； which is not
accompanied with the idea of money as cause。
XXIX。 This result is the fault only of those； who seek money； not from
poverty or to supply their necessary； wants； but because they； have
learned the arts of gain； wherewith they bring themselves to great
splendour。 Certainly they nourish their bodies； according to custom； but
scantily； believing that they lose as much of their wealth as they spend on
the preservation of their body。 But they who know the true use of money；
and who fix the measure of wealth solely with regard to their actual needs；
live content with little。
XXX。 As； therefore； those things are good which assist the various parts
of the body； and enable them to perform their functions； and as pleasure
consists in an increase of； or aid to； man's power； in so far as he is
composed of mind and body； it follows that all those things which bring
pleasure are good。 But seeing that things do not work with the object of
giving us pleasure； and that their power of action is not tempered to suit
our advantage； and； lastly； that pleasure is generally referred to one
part of the body more than to the other parts； therefore most emotions of
pleasure （unless reason and watchfulness be at hand）； and consequently the
desires arising therefrom； may become excessive。 Moreover we may add that
emotion leads us to pay most regard to what is agreeable in the present；
nor can we estimate what is future with emotions equally vivid。
（IV：xliv。Note； and IV：lx。Note。）
XXXI。 Superstition； on the other hand； seems to account as good all that
brings pain； and as bad all that brings pleasure。 However； as we said
above （IV：xlv。Note）； none but the envious take delight in my infirmity
and trouble。 For the greater the pleasure whereby we are affected； the
greater is the perfection whereto we pass； and consequently the more do
we partake of the divine nature： no pleasure can ever be evil； which is
regulated by a true regard for our advantage。 But contrariwise he； who is
led by fear and does good only to avoid evil； is not guided by reason。
Ap。XXXII。 （1） But human power is extremely limited； and is infinitely
surpassed by the power of external causes； we have not； therefore； an
absolute power of shaping to our use those things which are without us。
Nevertheless； we shall bear with an equal mind all that happens to us
in contravention to the claims of our own advantage； so long as we are
conscious； that we have done our duty； and that the power which we possess
is not sufficient to enable us to protect ourselves completely；
remembering that we are a part of universal nature； and that we
follow her order。 If we have a clear and distinct understanding of
this； that part of our nature which is defined by intelligence； in other
words the better part of ourselves； will assuredly acquiesce in what
befalls us； and in such acquiescence will endeavour to persist。 For；
in so far as we are intelligent beings； we cannot desire anything save
that which is necessary； nor yield absolute acquiescence to anything；
save to that which is true： wherefore； in so far as we have a right
understanding of these things； the endeavour of the better part of
ourselves is in harmony with the order of nature as a whole。
End of Part IV
